At the conference, David Filson framed his message around two contrasting stories, one from Nietzsche and one from C S Lewis in The Silver Chair.
The similar phrase 'Worldly Christianity' is one used by Bonhoeffer. It's J Gresham Machen that I want to line up most closely with. See his Christianity and culture here. Having done commentaries on Proverbs (Heavenly Wisdom) and Song of Songs (Heavenly Love), a matching title for Ecclesiastes would be Heavenly Worldliness. For my stance on worldliness, see 3 posts here.
Two stories
At the conference, David Filson framed his message around two contrasting stories, one from Nietzsche and one from C S Lewis in The Silver Chair.
First Story
Have you not heard of that madman who lit a lantern in the bright morning hours, ran to the market-place, and cried incessantly: "I am looking for God! I am looking for God!"
As many of those who did not believe in God were standing together there, he excited considerable laughter. Have you lost him, then? said one. Did he lose his way like a child? said another. Or is he hiding? Is he afraid of us? Has he gone on a voyage? or emigrated? Thus they shouted and laughed. The madman sprang into their midst and pierced them with his glances.
"Where has God gone?" he cried. "I shall tell you. We have killed him - you and I. We are his murderers. But how have we done this? How were we able to drink up the sea? Who gave us the sponge to wipe away the entire horizon? What did we do when we unchained the earth from its sun? Whither is it moving now? Whither are we moving now? Away from all suns? Are we not perpetually falling? Backward, sideward, forward, in all directions? Is there any up or down left? Are we not straying as through an infinite nothing? Do we not feel the breath of empty space? Has it not become colder? Is it not more and more night coming on all the time? Must not lanterns be lit in the morning? Do we not hear anything yet of the noise of the gravediggers who are burying God? Do we not smell anything yet of God's decomposition? Gods too decompose. God is dead. God remains dead. And we have killed him. How shall we, murderers of all murderers, console ourselves? That which was the holiest and mightiest of all that the world has yet possessed has bled to death under our knives. Who will wipe this blood off us? With what water could we purify ourselves? What festivals of atonement, what sacred games shall we need to invent? Is not the greatness of this deed too great for us? Must we not ourselves become gods simply to be worthy of it? There has never been a greater deed; and whosoever shall be born after us - for the sake of this deed he shall be part of a higher history than all history hitherto."
Here the madman fell silent and again regarded his listeners; and they too were silent and stared at him in astonishment. At last he threw his lantern to the ground, and it broke and went out. "I have come too early," he said then; "my time has not come yet. The tremendous event is still on its way, still travelling - it has not yet reached the ears of men. Lightning and thunder require time, the light of the stars requires time, deeds require time even after they are done, before they can be seen and heard. This deed is still more distant from them than the distant stars - and yet they have done it themselves."
It has been further related that on that same day the madman entered divers churches and there sang a requiem. Led out and quietened, he is said to have retorted each time: "what are these churches now if they are not the tombs and sepulchres of God?"
Second story
There was a moment's struggling on the cliff edge. Jill was too frightened and dizzy to know quite what she was doing, but two things she remembered as long as she lived (they often came back to her in dreams). One was that she had wrenched herself free of Scrubb's clutches; the other was that, at the same moment, Scrubb himself, with a terrified scream, had lost his balance and gone hurtling to the depths.
Fortunately she was given no time to think over what she had done. Some huge, brightly coloured animal had rushed to the edge of the cliff. It was lying down, leaning over, and (this was the odd thing) blowing. Not roaring or snorting but just blowing from its wide-opened mouth; blowing out as steadily as a vacuum cleaner sucks in. Jill was lying so close to the creature that she could feel the breath vibrating steadily through its body. She was lying still because she couldn't get up. She was nearly fainting: indeed, she wished she could really faint, but faints don't come for the asking. At last she saw, far away below her, a tiny black speck floating away from the cliff and slightly upwards. As it rose, it also got further away. By the time it was nearly on a level with the cliff top it was so far off that she lost sight of it. It was obviously moving away from them at a great speed. Jill couldn't help thinking that the creature at her side was blowing it away.
So she turned and looked at the creature. It was a lion.
Without a glance at Jill the lion rose to its feet and gave one last blow. Then, as if satisfied with its work, it turned and stalked slowly away, back into the forest.
"It must be a dream, it must, it must," said Jill to herself. "I'll wake up in a moment." But it wasn't, and she didn't.
"I do wish we'd never come to this dreadful place," said Jill. "I don't believe Scrubb knew any more about it than I do. Or if he did, he had no business to bring me here without warning me what it was like. It's not my fault he fell over that cliff. If he'd left me alone we should both be all right." Then she remembered again the scream that Scrubb had given when he fell, and burst into tears.
Crying is all right in its way while it lasts. But you have to stop sooner or later and then you still have to decide what to do. When Jill stopped, she found she was dreadfully thirsty. She had been lying face downward, and now she sat up. The birds had ceased singing and there was perfect silence except for one small persistent sound which seemed to come a good distance away. She listened carefully and felt almost sure it was the sound of running water.
Jill got up and looked round her very carefully. There was no sign of the lion; but there were so many trees about that it might easily be quite close without her seeing it. For all she knew, there might be several lions. But her thirst was very bad now, and she plucked up her courage to go and look for that running water. She went on tip-toes, stealing cautiously from tree to tree, and stopping to peer round her at every step.
The wood was so still that it was not difficult to decide where the sound was coming from. It grew clearer every moment and, sooner than she expected, she came to an open glade and saw the stream, bright as glass, running across the turf a stone's throw away from her. But although the sight of the water made her feel ten times thirstier than before, she didn't rush forward and drink. She stood as still as if she had been turned into stone, with her mouth wide open. And she had a very good reason; just on this side of the stream lay the lion.
It lay with its head raised and its two fore-paws out in front of it, like the lions in Trafalgar Square. She knew at once that it had seen her, for its eyes looked straight into hers for a moment and then turned away—as if it knew her quite well and didn't think much of her.
"If I run away, it'll be after me in a moment," thought Jill. "And if I go on, I shall run straight into its mouth." Anyway, she couldn't have moved if she had tried, and she couldn't take her eyes off it. How long this lasted, she could not be sure; it seemed like hours. And the thirst became so bad that she almost felt she would not mind being eaten by the lion if only she could be sure of getting a mouthful of water first.
"If you're thirsty, you may drink."
They were the first words she had heard since Scrubb had spoken to her on the edge of the cliff. For a second she stared here and there, wondering who had spoken. Then the voice said again, "If you are thirsty, come and drink," and of course she remembered what Scrubb had said about animals talking in that other world, and realised that it was the lion speaking. Anyway, she had seen its lips move this time, and the voice was not like a man's. It was deeper, wilder, and stronger; a sort of heavy, golden voice. It did not make her any less frightened than she had been before, but it made her frightened in rather a different way.
"Are you not thirsty?" said the Lion.
"I'm dying of thirst," said Jill.
"Then drink," said the Lion.
"May I—could I—would you mind going away while I do?" said Jill.
The Lion answered this only by a look and a very low growl. And as Jill gazed at its motionless bulk, she realised that she might as well have asked the whole mountain to move aside for her convenience.
The delicious rippling noise of the stream was driving her nearly frantic.
"Will you promise not to—do anything to me, if I do come?" said Jill.
"I make no promise," said the Lion.
Jill was so thirsty now that, without noticing it, she had come a step nearer.
"Do you eat girls?" she said.
"I have swallowed up girls and boys, women and men, kings and emperors, cities and realms," said the Lion. It didn't say this as if it were boasting, nor as if it were sorry, nor as if it were angry. It just said it.
"I daren't come and drink," said Jill.
"Then you will die of thirst," said the Lion.
"Oh dear!" said Jill, coming another step nearer. "I suppose I must go and look for another stream then."
"There is no other stream," said the Lion.
It never occurred to Jill to disbelieve the Lion—no one who had seen his stern face could do that—and her mind suddenly made itself up. It was the worst thing she had ever had to do, but she went forward to the stream, knelt down, and began scooping up water in her hand. It was the coldest, most refreshing water she had ever tasted. You didn't need to drink much of it, for it quenched your thirst at once. Before she tasted it she had been intending to make a dash away from the Lion the moment she had finished. Now, she realised that this would be on the whole the most dangerous thing of all. She got up and stood there with her lips still wet from drinking.
Midweek Meeting June 12 2024
Just five of us gathered last night for our midweek meeting. We looked at Romans 4:1-17 and then after gathering materials for prayer, we prayed.
Catalyst Conference 2024 Day 2
So Day 2 was perhaps not quite up to Day 1 but then in the afternoon Matthew Mason was really quite scintillating on the temptation of Christ. Kindly but definitely rejecting several current Christian theories on this subject, he argued that we must see Christ's temptations as unlike ours because, of course, he is sinless. This was quite moving at times. The other messages were worth hearing too - Sinclair Ferguson's next triptych from Job 16, David Filson on critical race theory and Kent Hughes on Paul's paradoxes from 2 Corinthians 4. Lots of good things once again then. This quote from Calvin was striking "Satan’s
aim is to drive the saint to madness by despair". Lots of other good things too.
Catalyst Conference 2024 Day 1
Some 280 are booked in for this year's IPC Conference. It was good to be there once again. We followed the usual pattern of two messages before lunch and two after. Sinclair Ferguson started us off looking at Genesis 3 and seven aspects of Satan's rebellion (the first part of a three part triptych, as he described it). We had lots of wonderful things here - eg the importance of the atmosphere of a text of Scripture, the importance of the affections, the way the references to the LORD God disappear when Satan comes in (he never refers to the LORD) and the idea (drawing on Alfred North Whitehead's similar statement about Plato) that the whole of the Bible is really a footnote to Genesis 3:15. We then had a wonderfully flamboyant man called Dr David Filson, Pastor of Theology and Discipleship for Church and Academy at Christ Presbyterian Church (PCA) in Nashville, Tennessee. He gave a wonderful introduction to Westminster Seminary style apologetics and the whole matter of our battle with the world that was gripping.
After lunch with my father-in-law, Geoff Thomas, and fellow Aber graduates Ed Collier and Emyr James, we had Matthew Mason from the Pastors Academy on the flesh and this whole matter of concupisence, which has come into our thinking again mainly due to the whole question of how to regard same sex attraction. Like Matthew Roberts he rejects the idea of John Stevens and some of the advocates of the view that to be same sex attracted is not wrong in itself. Very helpful. The final message was from R Kent Hughes, very well known by reputation but rarely seen this side of the Atlantic I believe. He took us to Paul and his thorn in the flesh, the messenger of Satan. A helpful exposition.
So a good day. I headed off after it to visit a member in hospital.
A quotation from day one
“But there are some people, nevertheless - and I am one of them - who think that the most practical and important thing about a man is still his view of the universe. We think that for a landlady considering a lodger, it is important to know his income, but still more important to know his philosophy. We think that for a general about to fight an enemy, it is important to know the enemy’s numbers, but still more important to know the enemy’s philosophy. We think the question is not whether the theory of the cosmos affects matters, but whether, in the long run, anything else affects them” (G. K. Chesterton, Heretics, in The Complete Works of G. K. Chesterton, ed. David Dooley, vol. 1, San Francisco: Ignatius Press, 1986, 41).
Lord's Day June 9 2024
I dubbed last Sunday our Super Sunday as we had baptisms, thanksgivings for children and a fellowship meal. I preached on John 6:28, 29 in the morning and on James 1:2, 3 in the evening (in the famous texts series.) One of our Iranian couples had a little boy recently so we gave thanks for him (and also for a baby born to another couple). We baptised two new Iranians who also gave their testimonies. We thn had a meal together - a wonderful mix of African, Iranian, Filipino and European cuisine. A very encouraging Lord's DAy.
10 Things about the New Testament Missionary Barnabas
- He was a Jewish man
- He was from the priestly tribe of Levi
- His name was Joseph
- He was nicknamed Barnabas (son of encouragement) by the Apostles
- He was wealthy but generous; he sold a field and gave the proceeds to the Apostles
- He was from Cyprus but moved to Jerusalem
- He was cousin to John Mark
- He was a pastor in Antioch
- He was the one who went to Tarsus and brought Paul to Antioch
- He accompanied Paul on his first missionary journey
Living in a pricey area
One of the issues that faces us here in Childs Hill is the prohibitive cost of housing. Over the years many have had to move away because it is so costly here.
New figures from the Office for National Statistics show where properties are likely to set you back the most in Barnet, and where you could snap up a bargain.
The Garden Suburb neighbourhood was Barnet's priciest, with a median value of £1,150,000 among the 161 sales in the area last calendar year.
The next most expensive was the Childs Hill area, where a house could set you back £885,000, and Totteridge, which had a median price of £850,000 in 2022.
Meanwhile, the Burnt Oak neighbourhood saw the lowest house prices, with buyers paying an average of £438,000 across 82 sales last year.
This was followed by Colindale and Woodhouse, where buyers spent £440,000 and £512,250 respectively.
Aware of this we have embarked on a major project to turn the lower ground floor of our building into accommodation.
10 ministers ordained but only later converted
This list was prompted by this week's lecture. It can probably be improved and may need correction but I think it's right.
- Alexander Henderson c 1583-1646
- Elias Keach c 1665-1699
- John Wesley 1703-1791
- William Grimshaw 1708-1763
- Samuel Walker Truro 1714-1761
- Thomas Scott 1747-1821
- Alexander Stewart Moulin 1754-1821
- Thomas Chalmers 1780-1847
- William Haslam 1818-1905
- Abraham Kuyper 1837-1920
The Art of Shepherding 2024
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| Aaron |
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| Jonny |
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| Brad |
I have spent the day at my second Art of Shepheding Conference. About 60 ministers met in St Giles Mission, Islington (up from 40 last year). This free conference had four sessions and plenty of time for coffee and chat and even a mid-day meal. We also met at the end of the day for a curry. The sessions were led by Phil Heaps, Aaron Prelock (visiting from the USA) and Brad Franklin with a final session from Jonny Prime. Phil took us to Acts 20 and the lessons for pastors there and Aaron spoke on pastors and authority. Brad brought us some insights from the writings on pastoralia of Eugene Peterson. Jonny Prime spoke form his own long experience on the priority of patience, the protection of purality, the problem of professionalism, the pain of pastoring and the peril of power. So a great day.
Evangelical Library 2024
For the first time in a long time, it was possible to hold an in person meeting at the Library in Bounds Green last Monday (June 3). The lecturer was David Campbell, a Baptist pastor in Preston. He spoke on Alexander Stewart of Moulin 1764-1821. The only disappointment was that only 15 people were there to hear the lecture. Stewart entered the ministry as an unbeliever but was not only converted by the grace of God but saw revivial in Moulin. David Campbell drew attention to this and urged us to pray for unconverted ministers and befriend them where possible. He also pointed out how it was the fortitude in suffering of the sister of Stewart's friend David Black that was a catalyst for Stewart's conversion. Hopefully, the lecture will appear on the Library's YouTube channel soon and a written version will be published in In Writing next Autumn.
The Banner of Truth are soon to publish the biography of Stewart by James Sievewright. See here.
Lord's Day June 2 2024
I wasn't preaching on Sunday morning but I led the communion. Some 21 were present including two visitors. Eddie then preached from 2 Corinthians 4 on Christ the light. We were a good number (about 40?) but lots missing for various reasons. One of our members has begun to make a sound proof creche in the corner of the auditorium, under the gallery. That changes the look of things. Hopefully, it will be useful to the two families in membership with babies and maybe others when it is complete. In the evening, I preached on another famous text, Philippians 4:6, 7. We were into double figures and it was good to have a lady back with her daughter who has not been in ages.
Holiday Near Ross
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| All the family |
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| Gwilym, Ezra and Betsan |
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| With the grandchildren |
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| Gwion and the hotshots |
We had a wonderful family last week near Ross in an eccentrically furnished old farmhouse surrounded by old cars found on AirBnB by my wife. On the Monday we actually gathered ahead of time so that we could have a stag do event for the men. This is because Gwion is getting married this month. So dressed in a pink cap with the words Dance Captain, as arranged by his brother and best man Rhodri, he led about 13 of us in a clay pigeon shooting event (two fathers, six brothers or brothers to be, two friends, a cousin and an uncle). As I expected, I could hit the disc sometimes but never worked out how to be consistent. Others did much better. This part of the day concluded with Chinese food at the farmhouse and a Mr and Mrs quiz with the prospective groom and bride.
The rest of the week was all about, playing and reading and walking and a trip into Ross. We also had visits from my sister and one of Eleri's and her daughter. We now have eight grandchildren and it was great to see them iteracting with one another. On the Friday my wife took our youngest and me to Newport, where we caught the train home. She went on to Trebanos near Clydach, where my second son and his family have just moved into a new house. Good times.
10 Nazi Triangles
1 Red triangle – political prisoners: occupied country resistance members, social democrats, liberals, socialists, communists, anarchists, gentiles who assisted Jews; trade unionists and Freemasons.
2 Green triangle – convicts and criminals.
3 Blue triangle – foreign forced labourers and emigrants. This category included apatrides, Spanish refugees from Francoist Spain whose citizenship was revoked and emigrants to countries which were occupied by Nazi Germany or were under German sphere of influence.
4 Purple triangle – primarily Jehovah's Witnesses (over 99%) as well as members of other small pacifist religious groups.
5 Pink triangle – primarily homosexual men and those who identified as such at the time (eg bisexual men, male prostitutes, etc, and sexual offenders as well as pedophiles and zoophiles. Many in this group were subject to forced sterilization.
6 Black triangle – people deemed asocial elements (asozial) and work-shy (arbeitsscheu), including the following: Roma and Sinti. They wore the black triangle with a Z notation (for Zigeuner, meaning Gypsy) to the right of the triangle's point. Roma were later assigned a brown triangle. Mentally ill and developmentally disabled. Their triangles were additionally inscribed with the word Blöd, meaning stupid. This category included, notably, autistic people. Though many others including schizophrenic and epileptic people were forcibly sterilized, shot or gassed in psychiatric institutions as opposed to at the Nazi camps. Alcoholics and drug addicts. Vagrants and beggars. Pacifists and conscription resisters. Sex workers. Lesbians. Other disabled people, such as people with diabetes (as "Diabetes was conceptualized as a Jewish disease not necessarily because its prevalence was high among this population, but because medicine, science and culture reinforced each other".
7 Brown triangle – Assigned to Roma later on in the Romani Holocaust.
8 Uninverted red triangle – an enemy POW (Sonderhäftling, meaning special detainee), a spy or traitor (Aktionshäftling, meaning activities detainee), or a military deserter or criminal (Wehrmachtsangehöriger, meaning Armed Forces member).
9 Yellow triangle - Jews. These were used in conjunctionwith other triangles, so red inverted triangle superimposed on a yellow one = a Jewish political prisoner; green inverted triangle superimposed on a yellow one = a Jewish habitual criminal; purple inverted triangle superimposed on a yellow one = JW of Jewish descent; pink inverted triangle superimposed on a yellow one = Jewish "sexual offender", typically a gay or bisexual man; black inverted triangle superimposed on a yellow one = "asocial" or work-shy Jew; voided black inverted triangle superimposed over a yellow triangle = a Jew convicted of miscegenation and labelled as a Rassenschänder (race defiler); yellow inverted triangle superimposed over a black triangle - Aryan woman convicted of miscegenation and labelled as a Rassenschänder.
10 Blue inverted triangle superimposed on a red one = foreign forced labour and political prisoner (eg Spanish Republicans in Mauthausen).
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